Text.Grataroli.1553-01.A2r

Author:	Guglielmo Grataroli
Recipient:	Edward VI, King of England and Ireland
Type:	Dedicatory Preface
Date:	1 January 1553
Place:	Basel
Pages:	4
Language:	Latin

Quote as:

https://www.theatrum-paracelsicum.com/index.php?curid=5954

Editor:	Edited by Julian Paulus
Source:	Guglielmo Grataroli, De memoria reparanda, augenda, servandaque, Zurich: Andreas Gessner and Rudolf Wyssenbach 1553, f. 2r-3v [BP.Grataroli.1553-01]

Translation:

Raw translation see below

Abstract:

Grataroli expresses his desire to gain the King's recognition through his scholarly work. Grataroli has prepared two books, one on the art of memory and the other on physiognomy, which he believes will be of public benefit. He follows the Platonic principle of seeking approval from the wise before publishing new works, emphasizing the importance of scrutiny and examination by the learned. The first book aims to provide concise and select remedies for improving memory, a faculty Grataroli considers the common treasury of all senses, essential for preserving experiences and knowledge. The second book on physiognomy is based on the premise that God's wisdom is reflected in the diversity of human forms, and understanding this can be useful and good. Grataroli argues that physiognomy, a practice dating back to ancient times and validated by long observations and experiences, can reveal a person's nature from their physical appearance. He asserts that his work does not introduce new sciences but clarifies and makes accessible the discoveries of illustrious men, relying on experience as the primary authority. Grataroli uses clear and commonly used language to ensure understanding, presenting his work as a symbol of his respect for King Edward VI, whom he praises as an exemplary prince not in need of human commendation but already commended by God's eternal word. (generated by Chat-GPT)

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[f. 2r] Serenissimo et optimo Principi Edvardo eivs nominis sexto, Angliæ & Hiberniæ Regi, Christianæ fidei defensori, perpetuam felicitatem à domino Deo præcatur Gulielmus Gratarolus Medicus Bergomas.

Desideranti mihi honesto aliquo, præsertim literario, modo, tuæ Maiestatis splendori aliquando innotescere, nec aliud tali Rege dignum hactenus occurreret, laboraui vt libellos duos absoluerem, quos pridem nullis parcens lucernulis, publicæ vtilitati elaboreueram: eosq́ue celeberrimo ac faustißimo T[uae] M[aiestatis] nomine insignirem. Anteaquam verò eos in lucem protruderem, illud Platonis in suis legibus præceptum magna ex parte seruaui, quo cauit ne cui nouum in populo carmen liceret ædere, quod non à sapientioribus in ciuitate antea probatum fuisset. Nam cum mortales nos multa lateant ac prætereant, ac iuxta popularem Parœmiam plus cernant oculi quàm oculus, eos haud imprudenter facere constat, qui suas elucubrationes atque muenta eruditioribus obtrudunt, & ante prælum excutienda subijciunt. Eorum libellorum alter est de Memoria recuperanda, augenda, conseruandaque: Alter de Physiognomia. Cæterum cum sapientis proprium sit rationem & causam [f. 2v] sui operis reddere, dicam breuißime, quid me potißimum ad hæc mouerit. In tanta librorum ac Discentium copia, videbar mihi, ita mouente Deo, rem studiosis non mutilem me facturum, si de Memoria (etsi argumenti talis plura bona alias extent opuscula) succincte præcepta & selectißima remedia indicarem: quam si quis iustis præconijs ornare velit, multas opplebit chartas, actumq́ue aget. Quis enim est qui nesciat Memoriam, vniuersorum sensuum communem forè arcam? si quidem quicquid vel oculas conspicimus, vel auribus haurimus, aut denique ipsa mente concipimus, vsui ac meditationi seruat: de qua Seneca in præfatione libri declamationum, Memoria, inquit, est res ex omnibus partibus animi maxime delicata & fragilis: in quam primum senectus incurrit, &c. De Physiognomia itidem non est quòd multa præfari velim: nam si concesserimus (vt concedere par est) sapientißimum Deum non ab re corporum atque hominum varietatem fecisse, dubió procul fatebimur hanc dijudicandi facultatem probè tractatam, & vtilem admodum & bonam esse. Cum enim sine vllius rei adminiculo solus Deus in corde videat, homo tantum in facie & ab extrinsecis intrinseca cognoscit. Quis cordatus princeps seruum n familiam accersat, nisi ante solerti examine ex facie mentis nota, ex oculis animæ fenestris, & ex omni denique corporis situ & specie naturam illius rimetur atque exploret, num frugi, & rei familiari vsui futurus sit? Proditum est memoriæ, Py- [f. 3r] thagoram à principio statim adolescentes priusquam in disciplinam suam admitterentur φυσιογνωμονεῖν consueuisse, hoc est, indolem ex oris, vultus, totiusque corporis serie atque habitu scrutatum, num ad philosophandum apti essent: quòd reluctante genio haud feliciter aliquid cedat. Quamuis autem illud interdum præter communem philosophorum fidem & sententiam longè secus euenire cernas, vt è corpore deformi insignes prodeant virtutes, hoc tamen eatenus fieri existimandum est, quatenus animus diuini numinis afflatu, philosophiæque adminiculis adiutus, externas omnes virtutique contrarias exuit affectiones, & rebus honestis inuigilat: vt Socratis, inter cæteros, exemplo, notum est. Illorumque opiniones explodendæ sunt, qui cæco quodam iudicio vanam Physiognomiæ artem censent, quæ iam à priscis illis statim temporibus in hanc nostram vsque ætatem longißimis obseruationibus, multo rerum vsu, varijsq́ue euentibus comprobata, ex certis & peculiaribus corporis humani indicijs naturam inuestigandam tradidit. Et quamuis non pari modo mortales suos affectus et detegant & aperiant, nemo tamen ad harum alteram partium tam caute inclinat animum, quin tempore procedente deprehendi queat, siue is secunda eleuetur sorte, siue ægestate præmatur: id enim quod casu sit, siue virtutis, siue vitij speciem gerat, ordinem minime statuit: sed qua in parte mens affixa maneat speculandum est, indeque actiones nominanda sunt. Non nouas artes [f. 3v] scientiasue propterea me allaturum hic nunc polliceor, verum earum quæ à clarißimis viris inuentæ sunt, partem aliquam dilucidare ac facilem reddere augereque contendimus. Neque illud à me expextetur his in opusculis, quo varios adducam sæpius autores, vt plerique librorum congestores, ad nauseam vsque solent: cum nullam ferè aliam autoritatem expostulem, præter quam experientia ipsa exhibebit. Quòd ad stylum spectat, vsus sum (id postulante operis materia) non latinißimis verbis & abstrusis, sed perspicuitate qua potui, id est, vocabulis vulgo vsitatis, seruata illorum significatione. Nunc verè Christiane Rex luculentius meæ erga T[uae] M[aiestatis] obseruantiæ symbolum dare non potui: neque ego, vt moris est, partem aliquam tuarum laudum attingam, quòd nec idoneus sim tanto muneri, nec hactenus defuerint aut defuturi sint pij ac doctißimi viri, qui hoc munus obeant: Quamuis, vt pote qui bonorum principum exemplar cum iam esse inceperis, humanis laudibus non egeas, satis ex verbo æterno dei commendatus. Felices regiones quæ talem habent principem, ac longè felicior Anglia, cum ad eam ætatem deueneris, in qua solus regni habenas tractabis: tunc siquidem duo illa in omni hominum cætu necessaria magis atque magis decantabuntur, iustitia scilicet & syncera religio. Christus Deus optimus maximus M[aiestatis] T[uae] quam diuitißime incolumem ac florentem suis donis augeat ac seruet. Basileæ Kalen[dis] Ianuarij. M. D. LIII.

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Generated by ChatGPT-4 on 4 February 2024. Attention: This translation is a machine translation by artificial intelligence. The translation has not been checked and should not be cited without additional human verification.

To the most serene and excellent Prince Edward, the sixth of his name, King of England and Ireland, Defender of the Christian Faith, William Gratarolus, Physician of Bergamo, prays for everlasting happiness from the Lord God.

Desiring to become known to Your Majesty in some honorable way, especially through literature, and having found nothing else worthy of such a King until now, I have labored to complete two small books, which I had previously worked on sparingly by candlelight for the public good: and to honor them with the most celebrated and auspicious name of Your Majesty. But before I brought them to light, I largely followed the precept of Plato in his laws, which warns that no one should be allowed to publish a new song among the people that had not previously been approved by the wiser members of the state. For since many things escape our notice and elude us, and according to the popular proverb, 'many eyes see more than one,' it is wise for those who present their studies and inventions to the learned for scrutiny and submit them for examination before printing. One of the small books is about recovering, increasing, and preserving Memory; the other is on Physiognomy. Moreover, since it is characteristic of a wise man to explain the reason and cause of his work, I will briefly state what chiefly moved me to these subjects. Amidst the great abundance of books and students, it seemed to me, by God's prompting, that I would be doing a service to scholars if I succinctly provided precepts and the most select remedies for Memory (although there are many good works on such a topic already): for if one wishes to adorn it with just praises, many pages would be filled, and much would be said. For who does not know that Memory is the common treasury of all the senses? Indeed, whatever we see with our eyes, hear with our ears, or conceive in our minds, is preserved for use and meditation: about which Seneca, in the preface of his book of declamations, says, 'Memory is the most delicate and fragile part of the soul, the first to be attacked by old age,' etc. Likewise, concerning Physiognomy, there is no need for much preamble: for if we admit (as we should) that the wisest God made the variety of bodies and men for a reason, we will undoubtedly acknowledge that this faculty of judgment, when well treated, is very useful and good. For since only God can see into the heart without the aid of anything, man recognizes the inner from the outer, from the face and external appearances. What prudent prince would summon a servant into his household without first carefully examining his face for the mark of his mind, his eyes as the windows of his soul, and from the entire posture and appearance of his body, to investigate and explore whether he might be useful and beneficial to the household? It is recorded that Pythagoras was accustomed to physiognomize, that is, to examine the nature from the configuration, expression, and overall appearance of the body to see if they were suitable for philosophy, before admitting young men into his discipline: because if the natural disposition is resistant, success is unlikely. Although sometimes, contrary to the common belief and opinion of philosophers, you may see that from a deformed body emerge remarkable virtues, this should be considered to the extent that the soul, aided by the breath of the divine spirit and the supports of philosophy, casts off all external and virtue-opposing affections and devotes itself to honorable pursuits: as is known from the example of Socrates, among others. And those opinions should be rejected, which, through some blind judgment, deem the art of Physiognomy vain, which, from the earliest times to our present age, has been confirmed through long observations, much experience, and various outcomes, teaching us to investigate nature from certain and peculiar indications of the human body. And although not all people reveal and expose their emotions in the same way, no one leans so cautiously to either side that they cannot be discovered over time, whether they are elevated by good fortune or pressed by poverty: for what happens by chance, whether it appears as virtue or vice, does not establish a rule: but it is to be observed where the mind remains fixed, and from there actions are to be named. I do not promise here and now to bring forth new arts or sciences, but rather to clarify and make accessible a part of what has been discovered by the most illustrious men, and to strive to enhance it. Nor should it be expected from me in these works to frequently cite various authors, as many compilers of books are wont to do to the point of nausea: since I require almost no other authority than what experience itself will provide. As for the style, I have used (as the subject matter of the work demands) not the most Latinized words and obscure terms, but clarity as much as possible, that is, with commonly used words, while preserving their meaning. Now truly, Christian King, I could not offer a more shining symbol of my respect for Your Majesty: nor will I, as is customary, touch upon any part of your praises, because I am not worthy of such a task, nor have there been lacking, nor will there be lacking, pious and most learned men to undertake this duty: Although, as one who has already begun to be an example of good princes, you do not need human praises, being sufficiently commended by the eternal word of God. Happy are the regions that have such a prince, and far happier is England, when you reach the age at which you alone will manage the reins of the kingdom: then indeed those two things most necessary in any assembly of men, justice and sincere religion, will be more and more celebrated. May Christ, the best and greatest God, preserve and increase Your Majesty in his gifts, safe and flourishing, for the longest time. Basel, the Kalends of January. 1553.